The Life of Holy Mother
Teresa of Jesus
The Life of St. Teresa of Jesus,
of the Order of Our Lady of Carmel.
CHAPTER 25
- Of the manner in which Locutions of God
are perceived by the soul
without being actually heard;
- and of some deceits
that might take place in this matter,
- and how one is to know which is which.
This is most profitable for those who are
in this degree of prayer,
because it is very well explained,
and contains excellent doctrine.
- Divine Locutions.
- Discussions on That Subject.
________________________
Topics/ Questions
to keep in mind
as we read along:
1). How does St. Teresa describe
locutions of God?
[ Life: Ch25: # 2,5,6,8,9,
12,22,23 ]
2) From where can locutions arise?
[ Life: Ch25: #1,2,3 ]
3). How does St. Teresa describe a
human or natural locution?
[ Life: Ch25: # 3,4,5,6,8,10,11,12 ]
4). How does St. Teresa describe a
locution from satan?
[ Life: Ch25: #13,14,15, 17]
5). What encouragement does
St. Teresa give regarding
locutions from satan?
[ Life: Ch25: # 16,24,25,26,27 ]
6). What recommendations
and precautions does
St. Teresa give regarding
locutions from satan?
[Life: Ch25: #16,17,18,23,24,26]
7). "There is another test
more decisive still" for
distinguishing between
divine locutions and human locutions.
What does St. Teresa say is this test?
. [ Life: Ch25: # 5]
8). According to St. Teresa,
If God did "subject those
who love (Him) to a severe trial,
why would this be done?
[ Life: Ch25: # 22 ]
________________________
Chapter 25
1. It will be as well, I think,
- to explain these locutions of God, and
- to describe what the soul feels
when it receives them,
in order that you, my father,
may understand the matter;
for ever since that time
of which I am speaking,
when our Lord granted me that grace,
it has been an ordinary occurrence
until now,
as will appear by what I have yet to say.
[357]
2. The words
- are very distinctly formed;
- but by the bodily ear
they are not heard.
They are, however,
- much more clearly understood
than they would be
if they were heard by the ear.
- It is impossible
not to understand them,
whatever resistance we may offer.
When we wish not to hear anything
in this world,
we can
stop our ears, or
give attention to something else:
so that,
even if we do hear,
at least we can refuse to understand.
In this locution of God
addressed to the soul
there is no escape,
for in spite of ourselves
we must listen;
and the understanding must apply itself
so thoroughly to the comprehension
of that which God wills we should hear,
that it is nothing to the purpose
whether we will it or not;
for it is His will,
Who can do all things.
We should understand that
- His will must be done; and
- He reveals Himself as our true Lord,
having dominion over us.
I know this by much experience;
for my resistance lasted
nearly two years, [358]
because of the great fear I was in:
and even now I resist occasionally;
but it is of no use.
3. I should like to explain the delusions
which may happen here,
though he who has had much experience
will run little or no risk, I think;
but the experience must be great.
I should like to explain also
- how those locutions
which come from the Good Spirit
differ from those
which come from an evil spirit;
and, further,
- how they may be
-- but an apprehension
of the understanding,
for that is possible, or
-- even words which the mind
addressed to itself.
I do not know if it be so
but even this very day
I thought it possible.
I know by experience in many ways,
when these locutions
come from God.
I have been told things
two or three years beforehand,
which have all come to pass;
and in none of them
have I been hitherto deceived.
There are also other things
in which the Spirit of God
may be clearly traced,
as I shall relate by and by. [359]
4. It seems to me
that a person commending
a matter to God
with great love and earnestness
may think that he hears
in some way or other
whether his prayer will be granted or not,
and this is quite possible;
but he who has heard the divine locution
will see clearly enough what this is,
because there is a great difference
between the two.
If it be anything
which the understanding has fashioned,
however cunningly
it may have done so,
he sees
- that it is the understanding
which has arranged that locution, and
- that it is speaking of itself.
This is nothing else
but a word
uttered by one, and
listened to by another:
in that case,
the understanding will see
that it has not been listening only,
but also forming the words;
and the words it forms are
something indistinct,
fantastic, and
not clear
like the divine locutions.
It is in our power
to turn away our attention
from these locutions of our own,
just as we can be silent
when we are speaking;
but, with respect to the former,
that cannot be done.
5. There is another test more decisive still.
The words formed by the understanding
effect nothing;
but, when our Lord speaks,
- it is at once word and work;
and though the words
may not be meant to stir up our devotion,
but are rather words of reproof, they
- dispose a soul at once,
- strengthen it,
- make it tender,
- give it light,
- console and calm it;
and if it should be
in dryness, or
in trouble and uneasiness,
- all is removed,
as if by the action of a hand,
and even better;
for it seems as if our Lord
would have the soul understand
- that He is all-powerful, and
- that His words are deeds.
6. It seems to me that
there is as much difference
between these two locutions
as there is
between speaking and listening,
neither more nor less;
for when I speak,
as I have just said, [360]
I go on with my understanding
arranging what I am saying;
but if I am spoken to by others,
I do nothing else but listen,
without any labour.
The human locution is as something
which we cannot well make out,
as if we were half asleep;
but the divine locution is a voice
- so clear
that not a syllable of its utterance is lost.
It may occur, too,
when the understanding and the soul are
so troubled and distracted
that they cannot form
one sentence correctly;
- and yet grand sentences,
perfectly arranged,
such as the soul in
its most recollected state
never could have formed,
are uttered,
- and at the first word, as I said, [361]
change it utterly.
Still less could it have formed them
if they are uttered in an ecstasy,
when the faculties of the soul
are suspended;
for how should the soul then
comprehend anything,
when it remembers nothing?
yea, rather,
how can it remember them then,
when the memory
can hardly do anything at all,
and the imagination is,
as it were, suspended?
7. But it is to be observed,
that if we
see visions and
hear words
it never is as at the time
when the soul is in union
in the very rapture itself,
so it seems to me.
At that moment,
as I have shown,
I think it was when I was speaking
of the second water, [362]
all the faculties of the soul
are suspended;
(Actually it was the 3rd water
See footnote #362 below. )
and, as I think,
. neither vision,
. nor understanding,
. nor hearing,
is possible at that time.
The soul is then wholly
in the power of another;
and in that instant,
a very brief one, in my opinion,
our Lord leaves it free
for nothing whatever;
but when this instant is passed,
the soul continuing still entranced,
then is the time of which I am speaking;
for the faculties,
though not completely suspended,
are so disposed
that they are scarcely active,
being, as it were,
absorbed, and
incapable of making any reflections.
8. There are so many ways of ascertaining
the nature of these locutions,
that if a person be once deceived,
he will not be deceived often.
I mean,
that a soul accustomed to them,
and on its guard,
will most clearly see what they are;
for, setting other considerations aside
which prove what I have said,
- the human locution
produces no effect,
- neither does the soul accept it,
though it must admit the other,
whether we like it or not,
- nor does it believe it;
On the contrary,
- it is known to be a delusion
of the understanding, and
- is therefore put away
as we would put away
the ravings of a lunatic.
9. But as to the divine locution,
- we listen to that
as we do to a person of
great holiness,
learning, or
authority,
whom we know to be
incapable of uttering a falsehood.
And yet this is an inadequate illustration;
for these locutions proceed occasionally
-- in such great majesty
that, without our recollecting
who it is that utters them,
they make us
--- tremble
if they be words of reproof, and
--- die of love
if words of love.
They are also, as I have said, [363]
matters of which
- the memory
has not the least recollection ; and
- expressions
so full
are uttered so rapidly,
that much time must have been spent
in arranging them,
if we formed them ourselves;
and so it seems to me
that we cannot possibly be ignorant
at the time
that we have never formed,
ourselves, at all.
10. There is no reason, therefore,
why I should dwell longer on this matter.
It is a wonder to me
that any experienced person,
unless he deliberately chooses to do so,
can fall into delusions.
It has often happened to me,
when I had doubts,
to distrust what I had heard, and
to think that it was all imagination,
but this I did afterwards:
for at the moment
that is impossible,
and at a later time
to see the whole fulfilled;
for our Lord makes the words
dwell in the memory
so that they cannot be forgotten.
Now, that which comes forth
from our understanding is,
as it were,
the first movement of thought,
which passes away and
is forgotten;
but the divine locution
is a work done;
and though some of it may be forgotten,
and time have lapsed,
yet is not so wholly forgotten
that the memory loses all traces
of what was once spoken,
unless, indeed, after very long time, or
unless the locution were words
of grace or
of instruction.
But as to prophetic words,
they are never forgotten,
in my opinion; at least,
I have never forgotten any, and
yet my memory is weak.
11. I repeat it,
unless a soul be so wicked
as to pretend
- that it has these locutions,
which would be a great sin,
- say that it hears divine words
when it hears nothing of the kind,
it cannot possibly fail to see clearly
that itself
arranges the words, and
utters them to itself.
That seems to me
altogether impossible
for any soul
that has ever known
the Spirit of God.
If it has not, it may
continue all its life long
in this delusion, and
imagine that it
hears and
understands,
though I know not how that can be.
A soul desires to hear these locutions,
or it does not;
- if it does not (desire to hear locutions), it
is distressed because it hears them, and
is unwilling to listen to them,
because
of a thousand fears
which they occasion, and
for many other reasons it has
for being quiet in prayer
without these interruptions.
How is it that the understanding
has time enough
to arrange these locutions?
They require time.
12. But, on the other side,
the divine locutions
- instruct us without loss of time, and
- we understand matters
which seem to require a month
on our part to arrange.
- The understanding itself, and the soul,
stand amazed at some of the things
we understand.
So it is;
and he
who has any experience of it
will see that what I am saying
is literally true.
I give God thanks
that I have been able thus to explain it.
I end by saying
that, in my opinion,
we may
hear the locutions
that proceed from the understanding
whenever we like, and
think that we hear them
whenever we pray
But it is not so with the divine locutions:
for many days I may desire to hear them,
and I cannot; and
at other times, as I said before, [364]
even when I would not hear them,
(don't want to hear them )
I must.
It seems to me
that any one disposed to deceive people
by saying that he heard from God
that which he has invented himself,
might as easily say
that he heard it with his bodily ears.
It is most certainly true
that I never imagined
there was any other way
of hearing or
of understanding
till I had proof of it in myself;
and so, as I have said before, [365]
it gave me trouble enough.
13. Locutions that come from Satan
- not only do not leave
any good effects behind,
- but do leave evil effects.
This has happened to me;
but not more than two or three times.
Our Lord warned me at once
that they came from Satan.
Over and above
-- the great aridity
which remains in the soul
after these evil locutions,
-- there is also a certain disquiet,
such as I have had
on many other occasions,
when, by our Lord's permission,
I fell into
great temptations and
travail of soul in diverse ways;
and though I am in trouble
often enough,
as I shall show hereafter, [366]
yet this disquiet is such
that I know not whence it comes;
only the soul
seems to resist,
is troubled and distressed,
without knowing why;
for the words of Satan
are good,
and not evil.
I am thinking whether
this may not be so because
one spirit is conscious
of the presence of another.
14. The sweetness and joy
which Satan gives
are, in my opinion,
of a very different kind.
By means of these sweetnesses
he may deceive any one
who does not, or
who never did,
taste of the sweetness of God,
by which I mean a certain
sweet, strong, impressive,
delightsome, and calm refreshing.
Those little, fervid bursts of tears,
and other slight emotions,
for at the first breath of persecution
these flowers wither,
I do not call devotion,
though they
are a good beginning, and
are holy impressions;
but they are not a test
to determine whether these locutions
come from
a good or
an evil spirit.
It is therefore best for us
to proceed always
with great caution;
for those persons
who have advanced in prayer
only so far as this
may most easily fall into delusions,
if they have visions or revelations.
For myself,
I never had a single vision or revelation
till God had led me on
to the prayer of union,
unless it be on that occasion,
of which I have spoken before, [367]
now many years ago,
when I saw our Lord.
Oh, that His Majesty
had been pleased
to let me then understand
that it was a true vision,
as I have since understood it was!
it would have been
no slight blessing to me.
15. After these locutions of the evil one,
the soul is
never gentle,
but is, as it were,
terrified, and greatly disgusted.
16. I look upon it
as a most certain truth,
- that the devil will never deceive, and
- that God will not suffer him
to deceive,
the soul
which has no confidence
whatever in itself;
which is strong in faith, and
which is resolved to undergo
a thousand deaths
for any one article of the creed;
which, in its love of the faith,
infused of God once for all,
a faith living and strong,
always labours,
seeking for further light
on this side and on that,
to mould itself
on the teaching of the Church,
as one already deeply grounded
in the truth.
No imaginable revelations,
not even if it saw the heavens open,
could make that soul swerve
in any degree
from the doctrine of the Church.
If, however,
it should at any time find itself
wavering even in thought
on this point, or
stopping to say to itself,
"If God says this to me,
it may be true,
as well as
what He said to the Saints",
the soul must not be sure of it.
I do not mean
that it so believes,
only that Satan has taken the first step
towards tempting it;
and the giving way
to the first movements of a thought
like this
is evidently most wrong.
I believe, however,
that these first movements
will not take place
if the soul is so strong in the matter
as that soul is
to whom our Lord sends these graces
that it seems as if it could crush
the evil spirits in defence
of the very least of the truths
which the Church holds.
17. If the soul does not discern
this great strength in itself, and
if the particular devotion or vision
help it not onwards,
then it must not look upon it as safe.
For though at first
the soul is conscious of no harm,
great harm may by degrees ensue;
because, so far as I can see, and
by experience understand,
that which purports to come from God
is received only in so far
as it corresponds
with the sacred writings;
but if it varies therefrom ever so little,
I am incomparably more convinced
that it comes from Satan
than I am now convinced
it comes from God,
however deep
that conviction may be.
In this case, there is
no need to ask for signs,
nor from what spirit it proceeds,
because this varying is so clear a sign
of the devil's presence,
that if all the world were to assure me
that it came from God,
I would not believe it.
The fact is, that
- all good seems
to be lost out of sight, and
to have fled from the soul,
when the devil has spoken to it;
the soul
- is thrown into a state of disgust, and
- is troubled,
- able to do no good thing whatever
-- for if it conceives good desires,
(but) they are not strong;
- its humility is
fictitious,
disturbed, and
without sweetness.
Any one
who has ever tasted of the Spirit of God
will, I think, understand it.
18. Nevertheless,
Satan has many devices;
and so there is nothing
more certain than that
it is safer to
- be afraid, and
- always on our guard,
- under a learned director,
from whom nothing is concealed.
If we do this,
no harm can befall us,
though much has befallen me
through the excessive fears
which possessed some people.
For instance,
it happened so once to me,
when many persons
in whom I had great confidence,
and with good reason,
had assembled together,
five or six in number, I think,
and all very great servants of God.
It is true, my relations were
with one of them only;
but by his orders
made my state known to the others.
They had many conferences together
about my necessities;
for they had great affection for me,
and were afraid I was
under a delusion.
I, too, was very much afraid
whenever I was
not occupied in prayer;
but when
I prayed, and
our Lord bestowed His graces
upon me,
I was instantly reassured.
My confessor told me
they were all of opinion
that I was deceived by Satan;
that I must
communicate less frequently, and
contrive to distract myself
in such a way as to be less alone.
19. I was in great fear myself,
as I have just said, and
my disease of the heart [368]
contributed thereto,
so that very often I did not dare
to remain alone in my cell
during the day.
When I found so many (persons)
maintain this,
and myself unable to believe them,
I had at once a most grievous scruple;
for it seemed to me
- that I had very little humility,
especially as they all led lives
incomparably better than mine:
- they were also learned men.
Why should I not believe them?
I did all I could to believe them.
I reflected on my wicked life,
therefore what they said to me
must be true.
20. In this distress, I
quitted the church, [369] and
entered an oratory.
I had not been to Communion
for many days,
nor had I been alone,
which was all my comfort.
I had no one to speak to,
for every one was against me.
Some, I thought, made a mock of me
when I spoke to them of my prayer,
as if I were a person
under delusions of the imagination;
others warned my confessor
to be on his guard against me;
and some said it was clear
the whole was an operation of Satan.
My confessor,
though he agreed with them
for the sake of trying me,
as I understood afterwards,
always comforted me:
and he alone did so.
- He told me that,
if I did not offend God,
my prayer,
even if it was the work of Satan,
-- could do me no harm;
-- that I should be delivered from it.
- He bade me pray much to God:
he himself, and all his penitents,
and many others
did so earnestly;
I, too, with all my might, and
as many as I knew
to be servants of God,
prayed that His Majesty
would be pleased to lead me
by another way.
This lasted,
I think, about two years; and
this was the subject
of my continual prayer to our Lord.
21. But there was no comfort for me
when I thought of the possibility
that Satan could speak to me so often.
Now that I was never alone for prayer,
our Lord made me recollected
even during conversation:
He spoke what He (God) pleased,
I could not avoid it; and,
though it distressed me,
I was forced to listen.
I was by myself,
- having no one
in whom I could find any comfort;
- unable to pray or read,
like a person stunned
by heavy trials, and
by the dread that the evil one
had deluded me;
- utterly disquieted and wearied,
- not knowing what would become
of me.
I have been occasionally yea,
very often in distress,
but never before in distress so great.
I was in this state for four or five hours;
there was no comfort for me,
either from heaven or on earth
only our Lord left me to suffer,
afraid of a thousand dangers.
22. O my Lord,
how true a friend art Thou!
how powerful!
Thou showest Thy power
when Thou wilt;
and Thou dost will it always,
if only we will it also.
Let the whole creation praise Thee,
O Thou Lord of the world!
Oh, that a voice might go forth
over all the earth,
proclaiming Thy faithfulness
to those who love Thee!
All things fail;
but Thou, Lord of all, never failest!
They who love Thee,
oh, how little they have to suffer!
oh, how gently,
how tenderly,
how sweetly Thou,
O my Lord, dealest with them!
Oh, that no one had ever been occupied
with any other love than Thine!
It seems
as if Thou didst subject those
who love Thee
to a severe trial:
but it is in order
that they may learn,
in the depths of that trial,
the depths of Thy love.
O my God, oh,
that I had
understanding and
learning, and a
new language,
in order to magnify Thy works,
according to the knowledge of them
which my soul possesses!
Everything fails me, O my Lord;
but if Thou wilt not abandon me,
I will never fail Thee.
Let all the learned rise up against me,
let the whole creation persecute me,
let the evil spirits torment me,
but do Thou, O Lord, fail me not;
for I know
by experience now
the blessedness of that deliverance
which Thou dost effect
for those who trust only in Thee.
In this distress,
for then I had never had a single vision,
these Thy words alone were enough to
remove it, and
give me perfect peace:
"Be not afraid, my daughter:
it is I;
and I will not abandon thee.
Fear not." [370]
23. It seems to me
that, in the state I was in then,
many hours would have been necessary
to calm me, and
that no one could have done it.
Yet I found myself,
through these words alone,
tranquil and strong,
courageous and confident,
at rest and enlightened;
in a moment,
- my soul seemed changed, and
- I felt I could maintain
against all the world
that my prayer was the work of God.
Oh, how good is God!
how good is our Lord, and
how powerful!
He gives
not counsel only,
but relief as well.
His words are deeds. O my God!
As He strengthens our faith,
love grows.
So it is, in truth;
for I used frequently to recollect
how our Lord,
when the tempest arose,
commanded the winds to be still
over the sea. [371]
So I said to myself:
"Who is He,
that all my faculties should
thus obey Him?
Who is He,
that gives light in such darkness
in a moment;
who softens a heart
that seemed to be made of stone;
who gives the waters of sweet tears,
where for a long time great dryness
seems to have prevailed;
who inspires these desires;
who bestows this courage?
What have I been thinking of?
what am I afraid of?
what is it?
I desire to serve this my Lord;
I aim at nothing else
but His pleasure;
I seek
no joy,
no rest,
no other good than
that of doing His will.
I was so confident
that I had no other desire,
that I could safely assert it.
24. Seeing, then,
that our Lord is so powerful,
as I see and know He is, and
that the evil spirits are His slaves,
of which there can be no doubt,
because
it is of faith, and
I, a servant of this our Lord
and King,
what harm can Satan do unto me?
Why have I not strength enough
to fight against all hell?
I took up the cross in my hand,
I was changed in a moment
into another person,
and it seemed
as if God had really given me
courage enough not to be afraid
of encountering all the evil spirits.
It seemed to me that I could,
with the cross,
easily defeat them altogether.
So I cried out,
"Come on, all of you;
I am the servant of our Lord:
I should like to see
what you can do against me?"
25. And certainly they seemed
to be afraid of me,
for I was left in peace:
I feared them so little,
that the terrors,
which until now oppressed me,
quitted me altogether;
and though I saw them occasionally,
I shall speak of this by and by, [372]
I was never again afraid of them
on the contrary,
they seemed to be afraid of me. [373]
I found myself endowed
with a certain authority over them,
given me by the Lord of all,
so that I cared no more for them
than for flies.
They seem to be such cowards;
for their strength fails them
at the sight of any one
who despises them.
These enemies have not the courage
to assail any
but those whom they see
ready to give in to them,
or when God permits them to do so,
for the greater good of His servants,
whom they may try and torment.
26. May it please His Majesty that we
- fear Him whom
we ought to fear,[374] and
- understand that one venial sin
can do us more harm
than all hell together;
for that is the truth.
-- The evil spirits keep us in terror,
because we expose ourselves
to the assaults of terror
by our attachments to
honours,
possessions, and
pleasures.
-- For then the evil spirits,
uniting themselves with us,
□ we become our own enemies
when we love and seek
what we ought to hate,
□ do us great harm.
We ourselves put weapons
into their hands,
that they may assail us;
those very weapons
with which we should defend ourselves.
It is a great pity.
But if, for the love of God, we
- hated all this, and
- embraced the cross, and
- set about His service in earnest,
Satan would fly away before such realities,
as from the plague.
He is the friend of lies,
and a lie himself. [375]
He will have nothing to do
with those who walk in the truth.
When he sees the understanding
of any one obscured,
he simply helps to pluck out his eyes;
if he sees any one already blind,
seeking peace in vanities,
for all the things of this world
are so utterly vanity,
that they seem to be
but the playthings of a child,
he sees at once
that such a one is a child;
he treats him as a child, and
ventures to wrestle with him
not once, but often.
27. May it please our Lord
that I be not one of these; and
may His Majesty give me grace
to take
that for peace
which is really peace,
that for honour
which is really honour, and
that for delight
which is really a delight.
Let me
never mistake one thing for another and
then I snap my fingers at all the devils,
for they shall be afraid of me.
I do not understand those terrors
which make us cry out, Satan, Satan!
when we may say, God, God!
and make Satan tremble.
Do we not know
that he cannot stir
without the permission of God?
What does it mean?
I am really much more afraid
of those people
who have so great a fear of the devil,
than I am of the devil himself.
Satan can do me no harm whatever,
but they can trouble me very much,
particularly if they be confessors.
I have spent some years
of such great anxiety,
that even now I am amazed
that I was able to bear it.
Blessed be our Lord,
who has so effectually helped me!
____________________________________
[357] Philip. a SS. Trinitate, Theolog. Mystic.
par. 2, tr. iii. disc. iv. art. v.:
"Tres sunt modi divinæ locutionis;
completur enim divina locutio
vel verbis successivis,
vel verbis formalibus,
vel verbis substantialibus.
Completur verbis successivis cum
anima in semetipsa multum collecta
quosdam discursus internos de Deo
vel de aliis divina format directione;
hujusmodi quippe discursus,
quamvis ab ipsa sibi formati,
a Deo tamen dirigente procedunt.
Completur verbis formalibus cum
anima vel in se collecta,
vel aliis occupata, percipit quædam
verba formaliter ac distincte divinitus
expressa, ad quorum formationem
anima passive penitus se habet.
Completur verbis substantialibus cum
anima vel in se collecta, vel etiam
distracta, percipit quædam verba viva
et efficacia, divinitus ad se directa,
quæ virtutem aut substantialem
effectum per ipsa significatum fortiter
ac infallibiliter causant."
See also St. John of the Cross,
Ascent of Mount Carmel, b. ii.
ch. xxviii. and the following, p. 188.
[358] From 1555 to 1557,
when the Saint was advised by
St. Francis de Borja
to make no further resistance (Bouix).
[359] See [294]ch. xxvii. § 4.
[360] [295] § 4.
[361] [296] § 5.
[362] The doctrine here laid down
is not that of the second water, [297]
chs. xiv. and [298]xv.,
but that of the third, [299]
ch. xvi.
The Saint herself speaks doubtfully;
and as she had but little time for
writing, she could not correct
nor read again what she had written
(De la Fuente).
[363] [300] § 6.
[364] [301] § 2.
[365] [302]Ch. vii. § 12.
[366] [303]Ch. xxviii. § 6,
[304]Ch. xxx. § 10.
[367] [305]Ch. vii. § 11.
[368] [306]Ch. iv. § 6,
[307]Ch. v. § 14.
[369] It was the church of the Jesuits
(Bouix).
[370] See Inner Fortress, vi. 3, § 5.
[371] St. Matt. viii. 26;
"Imperavit ventis et mari, et facta est
tranquillitas magna."
[372] [308]Ch. xxxi. § 2.
[373] St. John of the Cross,
[309]Spiritual Canticle, st. 24, p. 128,
Eng. trans.
[374] St. Matt. x. 26, 28;
"Ne ergo timueritis eos, . . .
sed potius timete Eum."
[375] St. John viii. 44:
"Mendax est, et pater ejus."
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